Quotations About / On: IDENTITY
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41.
Think about the pressure to "pass" by lying about one's age ... that familiar temptation to falsify a condition of one's birth or identity and pretend to be part of a more favored group. Fair-skinned blacks invented "passing" as a term, Jews escaping anti-Semitism perfected the art, and the sexual closet continues the punishment, but pretending to be a younger age is probably the most encouraged form of "passing," with the least organized support for "coming out" as one's true generational self.
(Gloria Steinem (b. 1934), U.S. feminist, author, and editor. Moving Beyond Words, part 6 (1994).) -
42.
One of the most highly valued functions of used parents these days is to be the villains of their children's lives, the people the child blames for any shortcomings or disappointments. But if your identity comes from your parents' failings, then you remain forever a member of the child generation, stuck and unable to move on to an adulthood in which you identify yourself in terms of what you do, not what has been done to you.
(Frank Pittman (20th century), U.S. psychiatrist and family therapist. "How to Manage Mom and Dad," Psychology Today (November/December 1994).) -
43.
The normal family triangle, then, provides the daughter with a stage upon which to rehearse her separate identity. When the parents' marriage is relatively free of conflict, the daughter can go from one parent to the other for an emotional safety valve, to let off steam. Having equal, unambivalent access to both parentsand spared their competition for her loyaltyshe can then concentrate not so much on dual allegiance as on simply growing up.
(Victoria Secunda (20th century), U.S. psychologist and author. Women and Their Fathers, ch. 3 (1992).) -
44.
The mother whose self-image is dependent on her children places on those children the responsibility for her own identity, and her involvement in the details of their lives can put great pressure on the children. A child suffers when everything he or she does is extremely important to a parent; this kind of over-involvement can turn even a small problem into a crisis.
(Grace Baruch (20th century), U.S. developmental psychologist, Rosalind Barnett, U.S. clinical psychologist, and Caryl Rivers, U.S. journalist. Life Prints, ch. 5 (1983).) -
45.
Body and soul, Black America reveals the extreme questions of contemporary life, questions of freedom and identity: How can I be who I am?
(June Jordan (b. 1939), U.S. poet, civil rights activist. essay originally published in Evergreen Review (New York, Oct. 1969). Black Studies: Bringing Back The Person, Moving Towards Home: Political Essays (1989).) -
46.
Promiscuity in men may cheapen love but sharpen thought. Promiscuity in women is illness, a leakage of identity.
(Camille Paglia (b. 1947), U.S. author, critic, educator. Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson, ch. 1, Yale University Press (1990).) -
47.
Theorists may say what they like about a man's children being a continuation of his own identity, but it will generally be found that those who talk in this way have no children of their own. Practical family men know better.
(Samuel Butler (1835-1902), British author. First published in 1903. Ernest Pontifex, or The Way of All Flesh, ch. 20, p. 77, Houghton Mifflin (1964).) -
48.
The real meditation is ... the meditation on one's identity. Ah, voilà une chose!! You try it. You try finding out why you're you and not somebody else. And who in the blazes are you anyhow? Ah, voilà une chose!
(Ezra Pound (1885-1972), U.S. poet, critic. Letter, April 21, 1913, to Pound's fiancée (later wife) Dorothy Shakespear. Ezra Pound and Dorothy Shakespear: Their Letters 1909-1914, eds. Omar Pound and A. Walton Litz (1985).) -
49.
Let it be an alliance of two large, formidable natures, mutually beheld, mutually feared, before yet they recognize the deep identity which beneath these disparities unites them.
(Ralph Waldo Emerson (1803-1882), U.S. essayist, poet, philosopher. "Friendship," Essays, First Series (1841, repr. 1847).) -
50.
The glance is natural magic. The mysterious communication established across a house between two entire strangers, moves all the springs of wonder. The communication by the glance is in the greatest part not subject to the control of the will. It is the bodily symbol of identity with nature. We look into the eyes to know if this other form is another self, and the eyes will not lie, but make a faithful confession what inhabitant is there.
(Ralph Waldo Emerson (1803-1882), U.S. essayist, poet, philosopher. "Behavior," The Conduct of Life (1860). The 20th-century existentialist philosopher Jean-Paul Sartre also ruminates on the implications for the self of the glance or the stare, but he presents darker aspects of this "communication," as Emerson calls it. For Sartre, another's glance robs the individual of his ability to define his own self. See Sartre's Being and Nothingness.)
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